Mahabharata (IV)
- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Attribuée (paternité débattue)
- État du texte:
- Aucun bruit de numérisation détecté (mesure automatique sur tout le texte, non vérifiée à la main)
- Étendue:
- ~520 000 mots · 2 486 passages
Citer cette œuvre
- APAMahābhārata. (n.d.). The Mahabharata, Vol. IV (Books 13-18) — Ganguli [Mahabharata (IV)]. Digital reproduction: SigPhi. https://sigphiai.com/fr/works/mahabharata/the-mahabharata-vol-iv-books-13-18-ganguli
- MLAMahābhārata. The Mahabharata, Vol. IV (Books 13-18) — Ganguli [Mahabharata (IV)]. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/mahabharata/the-mahabharata-vol-iv-books-13-18-ganguli.
- ChicagoMahābhārata. The Mahabharata, Vol. IV (Books 13-18) — Ganguli [Mahabharata (IV)]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/mahabharata/the-mahabharata-vol-iv-books-13-18-ganguli.
Référence de l'édition que reproduit SigPhi : SigPhi en est la reproduction numérique, pas l'éditeur. L'année de l'édition ne figure pas dans les métadonnées (d'où « n.d. ») et le traducteur n'apparaît que lorsqu'il est connu.
De quoi il s'agit
Les six derniers livres : la suite des instructions de Bhishma, le sacrifice du cheval, la retraite des anciens dans la forêt, la ruine du clan de Krishna et l'ultime chemin vers la montagne.
Contexte et histoire
Le poème ne s'achève pas sur la victoire mais sur sa liquidation : les vainqueurs restent seuls, les proches de Krishna s'entretuent dans une rixe d'ivrognes, et Yudhishthira monte à la montagne pour y mourir, suivi d'un chien qui refuse de le quitter. L'épisode du chien est la fin dont la tradition se souvient le mieux, et il se lit comme le jugement que le poème porte sur tout ce qu'il a raconté. Traduction de Ganguli, 1883-1896.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le corpus.
with great beauty. No creature, O Yudhisthira, had ever been born before among womankind, that was possessed of such beauty as that excellent damsel who was the daughter of Duryodhana. The god Agni himself courted the beautiful princess Sudarsana, and taking the shape of a Brahmana, O monarch, sought her hand from the king. The king was unwilling to give his daughter in marriage to the Brahmana who was poor and not of the same rank with himself. Thereupon Agni vanished from his great sacrifice. The king, grieved at heart, then addressed the Brahmanas, saying,--'Of what sin have I, ye excellent Brahmanas, or you, been guilty, that Agni should disappear from this sacrifice, even as good done unto wicked men disappears from their estimation. Great, indeed, must that sin of ours be for which Agni has thus disappeared. Either must the sin be yours, or, it must be mine. Do you fully investigate the matter.'--Then hearing the king's words, O foremost prince of Bharata's race, the Brahmanas, restraining speech, sought with concentrated faculties the protection of the god of fire. The divine carrier of oblations, resplendent as the autumnal Sun, appeared before them, enveloping his self in glorious refulgence. The high-souled Agni then addressed those excellent Brahmanas, saying,--'I seek the daughter of Duryodhana for my own self.' At this all those Brahmanas were struck with wonder, and rising on the morrow, they related to the king what had been said by the fire-god. The wise monarch, hearing the words of those utterers of Brahma, was delighted at heart, and said,--'Be it so.'--The king craved a boon of the illustrious fire-god as the marriage dower,--'Do thou, O Agni, deign to remain always with us here.'--'Be it so'--said the divine Agni to that lord of Earth. For this reason Agni has always been present in the kingdom of Mahismati to this day, and was seen by Sahadeva in course of his conquering expedition to the south.…